Mid Sha'ban virtues

The fifteenth of Shabaan in the
Light of the Qui? an and Hadeeth

MOtllANA mm RAHMAN { AIMI

T5he fifteenth ef Q&habaan m tfe
light of the (Slur 'cum and <^6adeeth

By

Shcikul Hadith
Moulana Fazlur Rahman 'Azmi

Translated by

Hafez Mu hammed Korolia

,:■:*■■.

idari IDARA ISHA AT-E-DI N IYAT (P) LTD.

TABLE OF CONTENTS

1) Foreword 1

2) Introduction 4

3) Some Ahadith concerning Shabe-Bara'at 6

4) Unfortunate People 15

5) The special virtues of Shabe-Bara'at 16

6) Rasulullah (Sallallahu-Alayhi-Wasallam's)
ibadat every night 17

7) Visiting the graveyard on Shabe-Bara'at 19

8) No Specific Salaah for this night 22

9) Fasting on the 15th of Sha'baan Sunnah or
Nafl 23

10) Fasting during the month of Shabaan is Sunnah
and ESTABLISHED from the Ahadith 25

1 1) The Night of Bara'at and the Quraan 27

12) Some strange and innovated practices
associated with Shabe-Bara'at 29

FOREWORD

The U mmah of Nabi (S . A. W . ) i s generally facing a crisis of appalling proportions.
The general decline in Deeni knowledge and awareness is unprecedented in the
annals of Islamic History. Religious strife and torment is being experienced in
every corner of the globe. How far and distant the days of the glorious regime of
the Sahabah seems when the law of Allah Ta'ala reigned supreme; and peace,
tranquillity and sublimity prevailed. When one ponders over the situation, a
genuine perception is gained of the great sacrifice and effort required to restore
some measure of what has been lost. An even greater realisation is gained of the
fact that the severity of the situation is such that only the mercy of Allah Ta'ala
and his acceptance of our duas could resolve this sad state of affairs. Thus when
a wonderful occasion such as Shabe-Baraat dawns upon us, one realises the
tremendous need for the believers to derive maximum benefit and to turn in unison
and beg and plead from the Most Merciful of All Those Who Show Mercy.

However u must be understood that Islam is a pure and unadulterated religion in
which no form of innovation will be tolerated. Only the application of the Holy
Quraan and it's supreme and perfect illustration by our beloved Nabi (S.A.W.) is
acceptable in the sight of Allah Ta'ala. Any deviation from this is sure to gain
naught bui loss and disappointment by it's perpetrators. It was a keen realisation
of the fundamental importance of this authenticity and purity of the teachings of
Nabi (SAW) to be protected from adulteration that led to the Sahabah and the
chosen scholars of the first few centuries of Islam expending untiring efforts
towards it's preservation. As the time passed from the demise of Nabi (S.A.W.),
so too did the efforts of the enemies of Islam increase in the quest to vanquish the
Deen of Allah Ta'ala. One area of effort was a direct attack at the Muslims and
he truth of Islam.

A second and perhaps more devious effort was an attack from within. A no-holds
barred attempt to adulterate and obliterate the true teachings of Nabi (S.A.W.) so
that the name of Islam remained, but the practices carried out under its banner
would be foreign and contrary to that revealed to Nabi (S.A.W.). To this end
thousands of Ahaadith were fabricated and a threatening situation developed.
However, while such devious plots bore fruit against the other religions eg.
Christianity (the fabrication of the Trinity, etc.); Islam was protected and the sons,
of Islam rose to this challeng with great zest and zeal.

With regard to the field of Hadith, one cannot possibly go into the various steps
and measures that were taken over the ages in order to protect the authenticity of
Hadith and separate the pure from the fabricated. To mention just a few: Ahaadith

1

were written down from the time of the Sahabah (R.A.) and transmitted likewise;
Allah Ta'ala endowed certain chosen servants with exemplary memories, enabling
them to memorise thousands of narrations with their chain of narrators; an in-
depth study into the life and character of every narrator was made - thus enabling
the scholars to establish whether the narrator could be trusted - such studies were
recorded and categorised; great distances were travelled at great expense by the
scholars, in order to establish the authenticity of even the slightest uetail - etc.
Based on the results of these exhaustive efforts, Ahaadith were categorised into
various levels of acceptability in the light of the general worth of the chain of
narrators. It will now be the duty of the general Ummah to accept the rulirgs of
these great scholars in the field of Hadith and to abide by their opinion with regard
to the acceptability of the subject matter of the various Ahaadith. Only in this
manner can we hope to have a clear conscience with regard to our Deeni practices
that they truly stem from the established Sunnah and are not borne from custom
and imitation of other ideologies.

A great tragedy is that in recent times, when Islamic knowledge is at such an ebb
and when very often emotionalism becomes weightier than spiritualism, many
unaware brothers have become victims of the enemies of Islam who are hell-bent
on spoiling the true teachings of Nabi (S.A.W }. The situation has deteriorated to
such an extent that even certain scholars of Deen have fallen prey to their devious
plans. These adulterated practices have even begun to be expounded from the
Mimbars of our Masaajid. So great is the problem that some of these practices
have become so famous and accepted that nowadays when some Ulama step
forward and in the light of the opinions of the scholars of Hadith speak out against
such practices, people (sometimes even other scholars) reject these Ulama and turn
a deaf ear. Some feel that there is no necessity for these Ulama to take objection.
This is a grave attitude indeed. We must understand that no matter how beautiful
and well-known a practice may be, its acceptability is dependant on it being
established in the light of Shari' evidence.

Moulana Fazlur-Rahman Sahib has by means of this and other such booklets made
an effort towards establishing the truth and presenting the true teachings of Nabi
(S.A.W) before us. It will now be our duty to appreciate Moulana's efforts by
implementing the true Sunnat practices and abandoning any innovations that may
have crept into our lives, no matter how popular they are or how pure and
religious we consider them to be. It is hoped by means of this treatise that such a
view would be adopted, especially with regard to the occasion of Shabe-Bara'at.
Let us reiterate the genuine need for us to exert ourselves in Ibaadat and Dua on
this occasion and the importance of keeping our religious exertions in conformance

2

to the Sunnat and to veer clear from that which is not established in the light of
authentic Ahaadith. Only then will our efforts bear fruit.

Another important point is that due to this particular field being a technical and
complex one and the knowledge of the general masses very scant with regard to
its terminology, some of the subject matter of this booklet may prove difficult to
understand for many. An attempt has been made to alleviate this difficulty by
means of detailed footnotes wherever necessary. However, one should make a
genuine attempt to read it with concentration and appreciate its contents. An appeal
is made to the Ulama, if possible, to choose appropriate occasions and read out the
contents of this and other such booklets, illustrating and explaining wherever
necessary. May Allah Ta'ala accept Molilalia's efforts and take much more work
from Him. May He also grant us the tawfeeq to accept and practise.

(Translator)

3

INTRODUCTION

Allah Ta'ala has, due to his infinite grace and mercy, presented to His bondsmen
some special occasions wherein they have a golden opportunity of earning the
mercy and forgiveness of Allah. Some explicit examples of these special occasions
are the month of Ramadaan and Laylatul Qadr. In the same mould is the fifteenth
night of Sha'baan. Several Ahaadith extol the tremendous merit of this occasion.
Amongst them is the fact that countless people are forgiven by Allah during this
blessed night. It is due to this reason that this night is called "The night of Bara'at "
(i.e. the night wherein judgement of saviour from Jahannam and punishment is
passed).

However, it should be borne in mind that a vast majority of the narrations
declaring the benefit and virtue of this night are in fact quite weak ' The weakness
of most of the narrations regarding the virtue of Laylatul Bara'at is known to
many. However, since these narrations are quite numerous and the weakness in

1 It should be noted that the veracity of this statement can only
be truly appreciated by one familiar with the science governing the
principles of Hadith (Usool-e-Hadith). Let us suffice to say that
what is meant is that there are certain deficiencies present in one or
more of the narrators of some Ahaadith, thus reducing the reliability
of these narrations with regards to their authenticity. These
deficiencies vary in their natures and severity, thus governing the
classification of the particular Hadith (i.e. each chain of narrators
has to be studied individually before its classification). While in one
instance the deficiency may be that one of the narrators is known to
have a weak memory, another case may have the problem that one
narrator is a famous liar and fabricator of Hadith. It is quite
apparent that the degree of harm in both cases differs. The crux of
the matter is that, Alhamdolillah, Allah Ta'ala has endowed certain
individuals with exemplary abilities in this field and they have
expended tremendous efforts in the classification of Ahaadith with
regards to their strengths. We should accept their rulings and abide
by its application. One such principle should be noted; In the case
where there exists several narrations concerning a particular virtue
or benefit despite most of them being weak, the virtue or benefit
will still be accepted due to the conjunction of the narrations (i.e.
the sheer number of narrations, despite their weakness, lend
credence to the authenticity of their subject matter-Translator).

2

4

many is no? severe, the- \ irtue of this night will be considered authentic due to the
sheer number of these narrations. This is the general consensus of the scholars of
this field. A study 01 rhis book will n. veal this quite clearly.

Many fabricated and baseless ideas regarding Laylatul Bara'at have found place in
certain books and have been blindly accepted by the masses. The aim of this book
ss to clearly elucidate in the light of strong evidence, the acceptable and authentic
from the baseless.

The foundation of the Shari'at is the Quraan, Sunnah and lives of the Sahabah
(R.A.) Whatever is proven from these sources should be implemented, and that
which is not proven from the above should be abandoned. The research of the
scholars of Tafseer and Hadith is present. Benefit should be derived from these
works and in rum conveyed to the masses as well. It is for this reason that this
book is being published. May Allah Ta'ala make it a means of benefit and a
saviour for all Muslims. Aameen.

Moulana Fazlur Rahman Aazami
Madrasah Arabiyyah Is lamia, Azaadvillc

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SOME AHAADITH CONCERNING SHABE BARA'AT

1. It is reported from Hunt Mu'adh bin Jabal (R.A.) mat Rasulullah (S.A.W.)
said:

"On the fifteenth night of Sha'baan 2 Allah bestows his special attention on His
entire creation. He then pardons His entire creation except an idolater and one who
harbours enmity. " - Tabrani has recorded this Hadith in Awsat, Ibnu-Hibaan in his
Sahih and Baihaqi - Targhib-wat-Tarhib Page 118 V2, Page 459 V3

2. It is narrated from Hazrat Abdullah bin Amr (R.A.) that Rasulullah (S.A.W.)
said:

"Allah looks with special attention towards His creation on the fifteenth night of
Sha'baan and forgives all his servants except two categories of people; the person
who harbours enmity and a murderer. " - Imam Ahmad reports this Hadith with a
slightly weak chain of narrators - Targhib-wat-Tarhib Page 461 V3

3. It is /elated from Makhool who narrates from Katheer bin Murrah (R) that Nabi
(S.A.W.) said:

'On the fifteenth night of Sha'baan Allah forgives all the inhabitants of the earth
except an idolater and one who harbours hatred for others. " Baihaqi has narrated
this Hadith and says that it is an acceptable "Mursal" 3 - Targhib-wat-Tarhib Page
461 V3

3 As is well known, in the Islamic calender, the night precedes
the day. Hence the night between the fourteenth and fifteenth of
Sha'baan is implied.

1 Mursal is such a narration wherein a Taabi'e (a Muslim who
was not blessed with the sight of Nabi (S.A.W.), but lived during
the age of the Sahabah) narrates a statement or action of Rasulullah
(S.A.W.) i.e. he does not mention which Sahabah he heard it from.
Thus it becomes clear that a gap exists in the chain of narrators.
Such a narration in the opinion of Imam Abu Ham fa and Imam
Malik (R) is acceptable. This acceptability will obviously refer to
those cases where the Taabi'e concerned is of such high merit that
one would expect only good from him. Imam Shaafi and Imam
Ahmad (R) also accept the Mursal when it is supported by another
narration. This is exactly the case here.

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4. It is narrated from Makhool who narrates from Abu Tha'labah (R.A.) that Nabi
(S.A.W.) said:

"On the fifteenth night of Sha'baan, Allah devotes special attention towards His
bondsmen. He then pardons the believers and grants respite to the. disbelievers (i.e.
he delays their punishment), and he leaves the spiteful ones as well, until they
abandon their spite (malice) (i.e. no decision of their mercy and forgiveness is
made until they resolve their differences).* - Tabrani and Baihaqi have narrated
this ffadith. Baihaqi said that this narration is also an unacceptable Mursal 4
between Makhool and Abu Tha'labah (FLA.) - Targhib-wat-Tarhib Page 461 V3

5. It is reported from Alaa bin Harith (R.A.) that Hazrat Aisha (R.A.) said:
'One night Rasulullah (S. A. W.) woke up and performed Salaah. He prolonged the
Sajdah to such an extent that I wondered whether he had passed away. Seeing this,
I got up and shook his foot. Perceiving movement, I felt at ease. When Rasulullah
(S.A.W.) lifted his head from Sajdah and completed his Salaah, he said:

"O Humairah! Did you think that the Nabi (S.A.W.) had deceived you?" I replied
in the negative and said: "I swear in the name of Allah, due to the length of your
Sajdah 1 thought that you had passed away."

Nabi (S.A.W.) said: "Do you know what night this is?" I said: "Allah and his
Rasul(S.A.W.) know best." He said: "This is the fifteenth night of Sha'baan.
Allah looks at His servants in this night and forgives those who seek forgiveness,
shows mercy upon those who seek mercy and delays the decision of those who
harbour feelings of hatred for others, " - Baihaqi has narrated this Hadith as well
and says that this is also an acceptable Mursal. It is possible that Alaa reported
from Makhool also. Targhib-wat-Tarhib Page 462 V3

It is also mentioned in this narration that Hazrat Aisha (R.A.) heard Nabi (S. A.W.)
reading this dua in his Sajdah:

* This type of Mursal is also referred to as 'Munqati' i.e. a gap
exists in the chain of narrators. In this case it means that Makhoof
did not hear this Hadith from Abu Tha'labah (R.A.) directly but
from someone else who in turn heard it from Abu Tha'labah (R.A.).
The name of this person is unknown.

7

TRANSLATION : O Allah, through (be agency of your forgiveness, I seek
protection from your punishment; I seek protection from Thy anger by means of
Thy pleasure; I seek protection in Thee from Thee; I cannot truly praise You as
You ought to be praised. You are as You have praised Yourself. - Targhib-wat-
Tarhib Page 119 V2

6. It is narrated from Hazrat Aisha (R.A.) that: Rasulullah (S.A.W.) entered my
room. He then removed his clothes (and lay down). Having barely rested, he got
up, dressed and left my room. I was overwhelmed by the suspicion mat perhaps
he had gone to one of his other wives. Hence I followed him and found him at
Baqee (the graveyard of Medina) making dua for the forgiveness of the believers.
I thought: May my parents be sacrificed for you, I am pursuing my suspicion while
you are engaged in the matter of your Lord. I returned hurriedly to my room and
was thus quite out of breath. Rasulullah (S.A.W.) soon returned and asked: "Why
are you breathing so heavily, Aisha ?" I related the incident as well as my
suspicion to Rasulullah (S.A.W.) He then said to me: "O Aisha, did you fear that
Allah and His messenger would deal unjustly with you?" Jibraeel (A.S.) came to
me and said: "This is the fifteenth night of Sha'baan. Allah emancipates during this
night a multitude of people equivalent to the amount of hair on the goats of the
tribe of Kalb. However, Allah does not look on this night at an idolater, a person
who harbours enmity in his heart, one who severs family relations, a person who
wears his trousers below his ankles, a person who disobeys his parents and the
consumer of liquor." Rasulullah (S.A.W.) thereafter removed his clothes and
asked: "O Aisha, do you permit me to spend the night in Salaah?" I replied: "May
my parents be sacrificed for thee (indicating agreement).* Rasulullah (S.A.W.)
thereafter began performing Salaah. During the night he made such a lengthy
Sajdah that I feared that be had passed away. I therefore got up and felt for him
(because there was probably no lamp in the room). My hand touched the sole of
Rasulullah (S.A.W. 's) foot, due to which he moved. Having felt this movement,
I then felt at ease. During the night I heard him saying ... (the same dua as
mentioned in the previous Hadith). In the morning, I mentioned this to Rasulullah
(S.A.W.). He advised: "Learn these words and teach them to others. Jibraeel
(A.S.) had taught them to me and commanded uie to repeat these words during
Sajdah." - Baihaqi has narrated this Hadith - Targhib-wat-Tarhib? Page 460 V3

5 Targhib-wat-Tarhib is a kitaab consisting of a collection of
Ahaadith compiled by Haafiz Munziri. In his introduction, Haaiiz
Munziri clearly stated that any riwaayat in his compilation having
the following two attributes are weak and unreliable:
1 . usage of the word (ruwiya) in the beginning, and

8

Ii is probably this very narration that has been concisely narrated in Tirmidhi as
follows:

Hazrat Aisha (R.A.) says: "I woke up one night and did not find Rasulullah
(S. A. W.). I went outside and found him in the Baqee. He said to me "Did you fear
that Allah and His messenger would oppress you?" (go to one of the other wives
in your turn). 1 replied "O Rasulullah (S.A.W.), I thought that you had gone to
one of the other wives. " He then said to me Allah descends 6 to the nearest sky on
the fifteenth night of Sha'baan, and He forgives more people than the number of
hair on the goats of the tribe of Banu Kalb.' - Tirmidhi with Al-arfus-shazi Page
156 V] . Imam Tirmidhi said that Imam Bukhari regarded this narration as da'eef
(weak). 7 This narration appears in Ibnu-Majah with the same chain of narrators
as well. (Page 99). Razeen has also narrated this Hadith. The narration in Razeen
contains the sentence: "Allah forgives more people than the hair on the goats of
Banu-Kalb and the forgiven ones were such sinners that they were from those that
were destined for Jahannam." - Mishkaat Page 115

2. he does not comment at the end of the Hadith - Introduction
Targhib-wat-Tarhib Page 37. This Hadith fits the above description
and is thus a weak narration. It is recorded in Durre-Manthur that
Baihaqi also regarded this Hadith as weak - Durre Manthur Page 27
Volume 6.

6 It is obvious that a physical descension is not implied, since
Allah Ta'ala is omnipresent. In this case and others wherein physical
attributes are given to Allah Ta'ala, we refer to these as
"Mutashaabihaat. " The human mind cannot fully comprehend what
is truly meant by this, nor are we required to comprehend it. Our
duty is to believe firmly in the truth of its occurrence and to
consider that a descension in keeping with the greatness and majesty
of Allah does indeed occur. However, the manner of its occurrence
is unknown to us.

7 This riwaayat is weak because one of the narrators, Hajaaj ibn
Artaat, is a weak narrator. (He has been branded by the scholars of
Hadith as unreliable). Besides he did not hear this Hadith from
Yahya ibn Abi Kafheer. The narration is therefore Munqati. Imam
Bukhari says that Yahya ibn Abi Katheer also did not hear this
Hadith from TJrwa bin Zubair. Thus there exists two gaps in the
chain of narrators. - Tirmidhi

9

7. It is narrated from Abu Musa Ash'ari (R.A.) that on the fifteenth night of
Sha'baan, Allah Ta'ala looks at the creation and forgives the entire creation besides
the idolaters, and the persons who bear spite in their hearts. - Ibnu-Majah Page
99. This Hadith is also weak.*

8. It is narrated from Hazrat Ah (R.A.) that Rasulullah (S.A.W.) said: "When the
fifteenth night of Sha'baan comes, then spend this night in qiyaam (salaafa) and the
day in fasting, for verily Allah descends during this night to the nearest heavens.
This descension commences from sunset (here such a descension is meant which
befits the dignity of Allah (Check Footnote Number 6). Allah then announces: Is
there anyone who seeks forgiveness so that he may be forgiven? Is there anyone
who seeks sustenance so that he may be provided with sustenance? Is there any
person who has been stricken with misfortune so that I may relieve him? Many
other similar proclamations are made. This continues until dawn. * - Ibnu-Majah
p.99; Baihaqi has also narrated the above Hadith in Shu'abul-lmaan; Durre
Manthur Lis-Suyuti Page 26 VS. This Hadith is however very weak.* Some
scholars have declared it as Mawdhu (i.e. a fabrication).

9. There is a narration from Hazrat Abu Bakr Siddiq (R.A.) that Rasulullah
(S.A.W.) said: "On the fifteenth nieht of Sha'baan, Aliah Ta'ala descend to ihe

* One of the narrators is Ibnu-Lahiyah, who has been declared
as weak and unreliable. - Tuhfatul-Ahwadhi Page 53 V2. The
gradient for acceptance of riwaayaat applied by Dahaak (another of
the narrators of this Hadith) is unknown. Furthermore, he did not
hear Ahaadith from Abu Musa Ash'ari (R.A.). - Faidhul-Qadeer
Page 263 V2

* One of the narrators in the chain of narrators of this Hadith
is Ibnu-Abi-Jabrah. There is a difference of opinion regarding his
actual name. He has been accused of fabricating Hadith. - Taqrib of
Ibnu-Hajr Page 396. Imam Ahmad said that he fabricates Hadith.
Nasa't said that his narrations should be abstained from. Ibn Mu'een
said that his narrations are baseless. Imam Bukhari and others have
also proved him to be weak. - Mizan-ul-I'tidal of Dhahabi Page 503
V4. This Hadith is thus extremely weak. Such a Hadith cannot be
relied upon even with regard to the virtues of any action. The
fasting of this day should therefore not be regarded as Sunnat as
such, since a weak narration is not sufficient to prove this fast a?
being Sunnat

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lowest heaven. He thereafter forgives everyone, besides an idolater and one tn
whose heart there is hatred for others. - Durre Manthur Lis Suyuti Page 26 V6.
Hafiz Mundhiri says that Bazzaar and Baihaqi have narrated this Hadith of Hazrat
Abu Bakr (R. A.) with an unacceptable chain of narrators. The riwaayat would thus
be unacceptable. Targhib-wat-Tarhib Page 459 V3. However, the strength is not
such as to render it free of criticism. 10

10. Hazrat Uthmaan bin Abil Aas (R.A.) narrates that Rasulullah (S.A.W.) said:
"On the Fifteenth night of Sha'baan Allah descends to the nearest Heaven.
Thereafter a proclaimer proclaims: Is there anyone who seeks forgiveness so that
I may forgive him? Is there anyone who desires anything so that I may grant his
wishes? Allah thus fulfils the requests of all except the adultress and idolater. "

- Baihaqi has reported this Hadith - Durre Manthur Page 27 V6

1 1 . Hazrat Aisha (R.A.) narrates that on the fifteenth night of Sha'baan Rasulullah
(S.A.W.) was at her place. It was her turn for Rasulullah (S.A.W.) to spend the
night with. She says: "During the night I did not find Rasulullah (S.A.W.) due to
which I felt a sudden twinge of suspicion, an occurrence not uncommon with
women. I covered myself with my sheet and looked for Rasulullah (S.A.W.) at the
homes of his other wives, but I did not find him there. When I returned to my
room, I saw Rasulullah (S.A.W.) engaged in Sajdah. In his Sajdah he was saying:

• <

TRANSLATION: My body and innermost thoughts have prostrated before Thee.
And my heart has brought faith on Thee. I implore You, placing in front those sins
with which I have transgressed upon my soul. O Mighty One who is yearned for
at the time of every enormous task. Oh Mighty One, forgive my great sins. My
face has prostrated before He who created it.. And granted it the faculty of hearing
and sight."

!0 There is an unknown narrator in the chain of aviators and
the Hadith is Munqati (there exists a gap in the chain of narrators -
See Footnote Number 4).

11

Rasulullah (S.A.W.) lifted his head and then went into Sajdah for a second time
and said: .* 0 f 0 * * *

XxZjLjtaJ

TRANSLATION : O Allah, I seek protection from Your anger by means of your
pleasure; through the agency of Your forgiveness, I seek protection from Your
punishment; I seek protection in Thee from Thee; I cannot truly praise You as You
ought to be praised. You are as You have praised Yourself. I implore You in the
same manner that my brother Dawood (A.S.) did. I place my face in die sand
before My Master whose greatness demands that He be prostrated in front of.

He thereafter lifted his head and said:

TRANSLATION : O Allah! Grant me a pious heart, free from evil. Do not make
me hard-hearted and deviated.

After completing this Salaah, he came to sleep with me under the sheet. 1 was
breathing heavily. He asked: "O Humairah, why are you out of breath? I informed
him of what had transpired. He gently passed his hands over my knees and said:
These knees have carried a great burden today. This is the fifteenth night of
Sha'baan. During this night, Allah forgives all His bondsmen besides an idolater
and the person who harbours hatred for others." - Durre Manthur Page 27 V6
The condition of this narration is not known.

NOTE 1 :

None of the narrations regarding the excellence of this night of Bara'at are void
of criticism and comment by the scholars of Hadith. Moulana Yusuf Binouri (R)

12

says: "I have not come across any Sahih, Marfoo', Musnad" Hadith regarding
the excellence of this night.' - Ma'aarifus Sunan Page 419 V5

The Muhaddith, Ibnu-Dihya, has also agreed that neither has anything authentic
been narrated regarding the fifteenth night of Sha'baan nor has any specific Salaat
been narrated for this night via reliable narrators. - Faydhul- Qadeer - Sharhul
Jaamius-Sagheer Page 317 VZ

An overview of the various narrations regarding this night lends credence to the
acceptability of the virtue of this night. The reason being that although these
narrations are weak, they are numerous and narrated by a number of Sahabah.
Some are such that not much criticism has been levelled at their Sanad (chain of
narrators). Ibnu-Hibbaan has included some of these narrations in his "Sahih'' and
Hafiz Mundhiri has remarked regarding the Sanad of some that "LA BA'SA BHH"
(it is acceptable). Therefore, according to the principal of the Muhadditheen, the
excellence of the night of Bara'at is proven from a conjunction of all these
narrations. (Check Footnote Number 1) This is the general consensus of the
Muhadditheen and Fuqaha, and this is. correct.

Even Allamah Ibnu-Taymiyyah, a scholar notorious for refuting such things, also
accepts the virtue of the night of Bara'at. He says: "So many Ahaadith and reports
exist regarding the excellence of the fifteenth night of Sha'baan that one is
compelled to accept that this night does possess some virtue. " Some of the pious
predecessors used to specially devote this night for Salaah. - Faydhul Qadeer Page
3J7V2

Moulana Abdur Rahman Mubarakpuri writes in his commentary of Tirmidhi: "The
sheer number of Ahaadith regarding this night serves as proof against those people
who refute the excellence of this night. - Tuhfatul-Ah wazi Page 53 V2

Musnad - A narration with a complete chain of narrators
from the reporter right till the original source.
Marfoo' - A narration containing the speech of Nabi (S.A.W.).
This term is used in contrast to Mauqoof (saying of a Sahabah), and
Maqtoo (saying of a Taabi'e).

Sahih - An authentic and reliable narration fulfilling all the
requirements of acceptability laid down by the scholars of Hadith.
Eg. All the narrators are reliable, etc. This term is also
comprehensive and inclusive of the above two. (Translator)

13

We should therefore not fall prey to the deception of a few zealots, who
completely reject this night. We should instead derive maximum benefit from this-
night.

MAY ALLAH TA'ALA GRANT US TAWFEEQ.

NOTE 2 :

The virtue of this night that is established from these Ahaadith is that from the
very beginning of the night Allah turns with special mercy and attention towards
the creation and forgives those who repent and seek forgiveness. Every Muslim
should therefore value this night. Turn towards Allah with sincere regret and
shame over sins committed and make a promise never to return to sin again and
seek forgiveness from Allah. Seek forgiveness for oneself and the rest of the
Muslims, living and deceased. Have the firm hope and resolution in the heart that
Allah will surely show mercy and forgiveness.

14

UNFORTUNATE PEOPLE

It is understood from the Ahaadith that even on this night, some servants of Allah
are deprived of His forgiveness. They are as follows:

1. idolaters

2. those who harbour enmity against others

3. consumers of alcohol

4. those who disobey their parents

5. those who wear their trousers, kurtas, lungis, etc. below their ankles;

6. those who commit adultery and murderers

7. and those who sever family ties.

We can thus gauge the severity of these sins and the need to perpetually abstain
from them as they are so grave that even on an occasion when Allah's mercy
comes to the fore, they still pose an obstacle to our forgiveness.

every Muslim should consider carefully and if he is involved in any of these sins,
he should sincerely repent and seek forgiveness for his sin lest he be deprived of
this night. Another important point is the fact that those sins which deal with the
rights of our fellow men (Huqooqul Ibaad), will not be forgiven by Allah until
forgiveness has not been sought from the one who has been harmed and a genuine
effort to redress the wrong committed against him has not been made.

Ota Allan, torgive us and the rest of the believers, the living amongst them and the
deceased.

15

THE SPECIAL VIRTUE OF THE NIGHT OF BARA'AT

The special virtues of the night of Bara'at are:

1 . Contrary to other nights wherein the last third of the night has special blessings
and Allah descends to the lowest Heaven during this section of the night, on the
night of Bara'at the special rain of the mercy and forgiveness of Allah begins to
shower down right from the beginning of the night and continues right up till
dawn.

2. The sins of countless of people are pardoned. As already mentioned, Allah's
descension during this night to the nearest Heaven occurs from the very beginning,
unlike the other nights. Furthermore, the number of pronouncements seeking out
those who want forgiveness far supercede those which occur on other nights. (This
is the opinion ofHafiz Zaynud-deen Iraqi - Faydhul Qadeer Page 317 V2)

It should be remembered that while all the narrations regarding the night of Bara'at
are weak, the narrations regarding Allah's descending to the nearest Heaven during
the last third of every night are totally correct. 12 It should therefore be
understood in this manner, that Allah has bestowed upon bis grateful servants a
chance to earn His mercy and forgiveness every night. How unfortunate are we
that we fail to capitalise on this wonderful opportunity that frequents us every
night. We are very sinful, and this is our attitude whereas Rasulullah (S.A.W.),
who was sinless, used to get up during the nights and perform SaJaat of lengthy
qiraat, rukus and sajdahs. The Ummah should never forget this Sunnat of
Rasulullah (S.A.W.). Consider the following Ahaadith:

12 The point being that when one is imbibed witn a spirit to
exert oneself on the night of Bara'at because of the virtues, then
considering the fact that the special virtue of the last third portion
of every night is a much more accepted and proven one, it is logical
that ones exertion in this direction should be even greater. May
Allah grant us the Tawfeeq.

16

RASULULLAH'S (S.A.W.) IBAADAT EVERY NIGHT

Hazrat Abu Hurairah (R.A.) reports that Rasulullah (S.A.W.) said: "Almighty
Allah descends to the nearest Heaven during the last third of every night. He then
proclaims: "Is there anyone who will make dua unto me so that I may accept his
dua? Is there anyone who will ask of Me so that I may grant him? Is there any
who desires forgiveness so that I may forgive him?" - Bukhari Page 153; Muslim
Page 258 VI.

The narration of Muslim contains this addition: "He thereafter spreads out his
hands and says: "Who will grant a loan to a being who is neither in need of it nor
is he an oppressor. " - Mishkaat Page 109.

Amar bin Absah reports that Rasulullah (S.A.W.) said:

"Allah is nearest to His bondsmen during the last portion of the night. If you have
the ability, then make dhikr (remembrance) of Allah during this time. " - Tirmidhi
has quoted this Hadith and remarked that it is "Hasan Sahih Ghareeb " - Mishkaat
Page 109.

Hazrat Aisha (R.A.) reports that Rasulullah (S.A.W.) used to go to bed during the
first portion of the night and he would stay awake the last portion of the night (i.e.
he used to spend this portion of the night in Ibaadat) - Bukhari and Muslim,
Mishkaat Page 109

Hazrat Aisha (R.A ) says that in Ramadaan as well as in other months Rasulullah
(S.A.W.) would never perform more than eleven raka'ats of Salaah (i.e. referring
to his Tahajjud and Witr). He would first perform four raka'ats, the sheer
magnificence and length of these raka'ats is beyond words. He would then perform
another four raka'ats of resplendent beauty and length (i.e. the raka'ats were both
excellent and long). He would thereafter read three raka'ats (of Witr). - Bukhari
Page 154 VI

Hazrat Aisha (R.A.) says that Rasulullah (S.A.W.) used to perform such lengthy
Salaat that his feet would swell. Sometimes she would say that his feet would
crack. When it would be asked of him: "Why do you strain yourself so much
whereas your past and future errors have been forgiven?", he would reply: "Should
I not be a grateful servant?" - Bukhari Page 716 V2, Page 152 VI. 11k recitation
of the dua mentioned in Hadith numbei 5 is also proven for Tahajjud Salaah. -
Muslim Page 192 VI

Hazrat Umar (R.A.) used to wake up his wives as well during the last portion of
me night so that they also may perform Salaat. He would then recite the verse

17

"And command your family members regarding Salaah and you also remain
steadfast thereon. We seek not sustenance from you but in fact We sustain you and
provide for you. Verily the favourable outcome awaits the pious." (Surah 20
Verse 132)

There are many similar authentic narrations from which it is understood that
Rasulullah (S.A.W.) was extremely particular regarding the performance of Salaah
during the nights. He would vehemently command the companions to do likewise.
They also were very particular with regard to Tahajjud Salaat. In fact, the Quraan
also attests to this.

Let us reiterate that while it is indeed commendable that the many weak Ahaadith
narrated regarding the excellence of the night of Bara'at creates an urge within us
to exert ourselves in Ibaadat on this night, we should realise that the above-
mentioned strong Ahaadith should definitely engender within us an even greater
urge to do likewise every night. Consider especially the fact that Allah descends
to the lowest Heaven during the last portion of every night. Rasulullah (S.A.W.)
and the Sahabah (R.A.) were very particular regarding this and encouragement
towards it is present in the Quraan and Hadith. Nevertheless, we must understand
that no Ibaadat should be carried out as a customary practice or in prescribed
formulas that have no basis in Shari'ah.

18

VISITING THE GRAVEYARD ON THE NIGHT OF BARA'AT

Rasulullah's (S.A.W.) awakeaing during the night and visiting the graveyard is
recorded in some of the p.eviously mentioned Ahaadith. However, visiting of the
graveyard is not a special characteristic of this night. Instead, it is proven from
another authentic narration that Rasulullah (S.A.W.) would visit the graveyard
during the last portion of every night.

Hazrat Aisha (R.A.) narrates that whenever it was her turn fur Rasulullah
(S.A.W.) to spend the night with, he would visit the Baqee (graveyard of Madinah)
and would say:

"Peace be upon you O dwellers of the Muslim graveyard. Death, which was
promised to you has indeed befallen you. You are already journeying towards
tomorrow (the Hereafter). Verily, if Allah wills, we will also join you. O Allah,
forgive the inmates of Baqee. " - Sahih Muslim Page 313 VI

Imam Nawawi writes "From this it is learnt that visiting the graveyard, greeting
its inmates and making dua of forgiveness and mercy for them is Mustahab
(desirable)." - Sahih Muslim Page 313 VI

There is another Hadith in the Sahih Muslim wherein Hazrat Aisha (R.A.) explains
a similar subject matter as was seen in the narration concerning the night of
Bara'at. (It is a generally accepted fact that all the Ahaadith in Muslim Shareef
are authentic.) She says: "Rasulullah (S.A.W.) once entered my room when it was
my turn for him to spend the night with. He placed his sheet aside, removed his
sandals and kept them at his feet. He spread the edge of his lungi over the bedding
and lay down. He lay still until he thought I had fallen asleep. He then took his
sheet slowly, wore his shoes and gently opened the door, and (as he left), closed
the door very gently. I also dressed, donned my veil and left behind him. He went
to Baqee where he remained standing for a long time. He thereafter raised and
dropped his hands thrice and returned. I also returned. He was walking fast and
I did the same in order not to be detected. I hastened my pace in conformance to
his and thus reached home before him. Just as I lay down, he entered the room.
He asked: O Aisha, why are you breathing so heavily? I replied that there was
nothing to it. He said: Tell me otherwise Allah will inform me. I replied: May my

19

parents be sacrificed for thee and then related the entire incident to him. He asked:
Are you the same person I saw in the distance? I replied in the affirmative. He
gave me a slight push with his fist in my chest, the effect of which I felt, and he
asked once again: Did you think that Allah and His Rasul (S.A.W.) would oppress
you? I replied: No matter how much people try to hide something from you, then
too Allah informs you. Rasulullah (S.A.W.) then said to me Jibraeel (A.S.) came
to me. He secretly called me. I also secretly answered him (this concealment was
due to the fact that) he does not enter the room when you have removed your
clothes. I thought that you had fallen asleep and did not desire to awaken you.
Besides, I feared that you would become scared. Jibraeel (A.S.) said to me: Your
Lord commands you to visit the inmates of Baqee and make dua for their
forgiveness. Hazrat Aisha (R.A.) questioned Rasulullah (S.A.W.) as to what he
recited there. He replied: Say (the following dua):

TRANSLATION: Peace be upon the believing (Mu'min) inhabitants of the home
and may Allah shower mercy upon the deceased amongst us and those whose death
still awaits them. And verily, if Allah wills, we will soon join you." - Sahih
Muslim Page 314 VI

There is no specific reference in this Hadith to the night of Bara'at or any other
night. Furthermore, it is understood from the previous Hadith that whenever it was
Hazrat Aisha's (R.A.) turn for Rasulullah (S.A.W.) to spend the night with, he
would visit the graveyard. Thus a wide and general application of this practice is
understood. Aside from visiting the graveyard on the night of Bara'at, we should
ponder as to what extent our practice conforms to the authentic Ahaadith of Nabi
(S.A.W.). Are we following a norm, or are our actions truly spurred by an
intention to follow the Sunnah? The turn of Hazrat Aisha (R.A.) occurred once
every week. It can thus be concluded from the above riwaayat that Nabi (S.A.W.)
would visit the graveyard a minimum of once a week.

Hazrat Buraidah Aslami (R.A.) narrates that Rasulullah (S.A.W.) said:
"I originally prohibited you from visiting the graves, however I now advise you
to visit the graves." Another Hadith on the topic adds that this will cause you to
remember death. - Sahih Muslim Page 314 VI.

This Hadith does not restrict the visit to either day or night. We should therefore
visit the graveyard whenever we have an opportunity. Remember death and make
dua for *be forgiveness of the deceased. We should not suffice with visiting the

20

graveyard on the night of Bara'at and thereafter neglect this virtuous act during the
rest of the year. In the Hadith, no specific day e.g. Friday, Thursday, etc., has
been reserved for the visiting of the graves. We should therefore abstain from
giving any particular day significance for tbi« practice.

21

THERE IS NO SPECIFIC PRESCRIBED S ALA AH RESERVED
FOR THE NIGHT OF BARA'AT

Allamah Anwar Shah Kashmiri (R) has agreed thai the significance or the hight of
Bara'at is proven. There is however no proof for those weak arid unacceptable
narrations mentioned in certain books. - Alarfus-Shazi Page !S6

Allamah Yusuf Binnouri (R) writes in Ma'arifus-Sunan that Abu Talib Makki
recorded these narrations in his book Qutul-Quloob. Imam Gb.a7.ali. following Abu
Talib Makki, did the same and Shaikh Abdul Qadir Jilani has followed them in his
book Ghunyat-ut-Talibeen. They mention a narration of Hazrat AJi (R.A.) that
discusses a Salaah of one hundred raka'ats. However, Ibnu-Jawzi (R) and others
declared this narration to be a fabrication (Mowdhu') - Page 419 V5. Allamah
Dhahabi, Ibnu-Arraq, Suyuti, Mulla AJi Qari and other scholars of Hadith have
vehemently refuted such Namaazes. (Those who desire further references should
consult the books of Mowdhu'aat - fabrications.)

N.B. Imam Dhahabi says regarding the book Ghunya-rut-Talibeen that although it
is the work of Shaikh Abdul Qadir Jilani, many additions were made to his book
after his death. - Taqreer Moulana Shabeer Ahmad Uthmani, published by Jatnea
Islameah Dhabel Page 277. The above book therefore cannot be relied upon. As
far as Hadith is concerned, the opinion of the scholars of Hadith (Muhadditheen)
is always considered and not that of Waa'izeen and Sufis. 13

Mulla Ali Qari has discussed this matter under a special chapter regarding the
prescribed Namaazes of the night of Bara'at. After mentioning these Namaazes,
he declares them to be unfounded and therefore writes that these Namaazes were
first introduced in the fourth century in Baytul-Muqaddas and thereafter Ahaadith
were fabricated in order to support these baseless formulae. - Mowdhu 'aale-Kabeer
Page 330 Beirut edition, also see TadhMratul-Mowdhu'aat ofFattni Page 45

13 No disrespect is intended towards the Masha'ikh of
Tasawwuf, etc. The point mentioned is that the opinions of the
scholars specializing in a particular field is always given prefer* 1 - ce
over others, when that field is under discussion. Therefor;, m the
matters of the acceptance or rejection of narrations, the opinion of
the Muhadditheen will always come first.

22

FASTING ON THE FIFTEENTH OF SHA'BAAN IS NOT
ESTABLISHED FROM HADITH

Some people are of the misconception that fisting on the fifteenth of Sha'baan is
Sunnat. They have been deceived by the Hadith of Haztat Ali (R. A'.) that appears
in Ibnu-Majah. This narration is totally unreliable. An interesting point is that
fasting co this day is only discussed in this weak Hadith. No other narration
regarding any significance of fasting on this day is found. This Hadith is Hadith
number 8 that passed. It was also mentioned in the footnote under the hadith that
one of its narrators, Ibnu-Abi-Sabirah, is a very weak narrator and has been
accused of fabricating Hadith. - Mizanul-I'itidal of Dhahabi Page S03 V4. No
action can be proven as Sunnat on the basis of such a weak Hadith.

The author of Durre-Mukntar writes that the condition (pre-requisite) for practising
upon a weak Hadith is that:

1 . The weakness of the Hadith is not severe (i.e. the factors contributing to its
weakness are not severe).

2. The action enjoined or prohibited in the Hadith should be in keeping with the
general practise of the Shaii'ah, i.e. it must not be something new that nobody has
heard of before and has no basis in Shari'ah.

3. The act established from the weak Hadith should not be regarded or referred to
as Sunnat. - Durre-Mukhtar-Ma'-Shami - Numariiyyah Edition Page 87 VI
Allamah Shami explains in the commentary of this excerpt that an example of
severe weakness would be when at least one of the narrators of the hadith is a liai
or accused of fabricating Hadith. (This factor is found in this Hadith as already
explained.) He thereafter quotes from Imam Suyuti that at no time of practising on
such a Hadith should it be regarded as proven. (Ibid)

This Hadith is extremely weak and it is not even narrated by any other chain of
narrators. 14

" Ahaadith are more often than not found narrated by more
than one chain. An explanation of this is as follows : Two or more
Sahabah (R.A.) may have heard the Hadith from Nabi (S.A.W.).
Each Sahaabi may then teach it to several students, each student in
turn may have several students. Thus one can quite easily see how
the chain multiplies. Even if only one Sahabi (R.A.) reports the
Hadith, the chains could still be many, as he could have many
students.

As previously mentioned, the weakness of a Hadith is sometimes
alleviated by a study of any other chain of narration from which this

23

fasting on this day therefore cannot be regarded as Sunnat, it could be regarded
as Nafl only. If fasting on this day be regarded as Sunnat, this will result in
attributing to Rasulullah (S.A.W.) something which cannot be proven from him
and this could be very dangerous. Nabi (S.A.W.) said: "Abstain from reporting
(attributing) Hadith from me except concerning that (Hadith) which you have
knowledge of (are certain of its authenticity). He who attributes a lie to me should
prepare his abode in Hell." - Mishkaat.

Baihaqi has quoted a narration in Shua'bul-Imaan which discusses a Namaaz of
fourteen raka'ats, after which Surah Fateha, Surah Fkhlaas, Surah Falaq, Surah
Naas, Ayatul Kursi, etc. should be read fourteen times each. The following day
(fifteenth of Sha'baan) should be spent in fasting. The reward of fasting on this day
being equivalent to two years of fasting, Baihaqi thereafter quotes Imam Ahinad's
statement that this Hadith seems to be a fabrication and it is "Munkar"
(unacceptable).

Amongst its narrators is Uthmaan bin Saeed and others who are unknown.
- Shua'bul-Imaan of Baihaqi Page 387 VJ.' 3

Shaikh Abdul Haq Muhaddith Dehlawi, after quoting this Hadith, quotes similar
remarks regarding it and thereafter writes that Jawzani has regarded this Hadith as
baseless and Ibnu-Jowzi has regarded it as a fabrication and says that the chain of
narrators of this Hadith is obscure. - Ma-Thabata-bis-Sunnah Page 213.

The Significance of the 15th night gains credibility due to the various ahaadith
discussing the topic. Fasting on the 15th day is however narrated in only one
hadith which besides being weak is narrated by only one chain of narrators. There
is therefore no question of this fast gaining any strength on the basis of its being
more than one chain of narrators, (Translator)

Hadith is narrated. Sometimes, while one chain may be weak, the others are Found
to be acceptable or the Hadith gains strength by the sheer number of chains by
which it is reported. (Translator)

15) 1 have seen this book in Madinah Munawwara. This Hadith ha?, been quoted
directly from the original.

(This book is now available in the Darui-Utoom library ■ Azaadvillc)

24

FASTING DURING THE MONTH OF SHA'BAAN IS SUNN AT
AND A CLEARLY ESTABLISHED PRACTICE OF S HART AH

Fasting in the month of Sha'baan, without the stipuJation of any day, is proven
from Rasulullah (S.A.W.). In fact, he used tn fast excessively during this month.

Hazrat Aisha (R.a.j aescribing the fast of Nabi (S.A.W.) says that aside from the
month of Ramadaan, he never used to fast for the entire month. However, of the
remaining eleven months, he would fast in Sha'baan the most. - Bukhari Page 264
VI. Although it is mentioned in some narrations that Rasulullah (S.A.W.) would
fast throughout the entire month of Sha'baan, however the famous scholar of
Hadith, Abdullah bin Mubarak, explains that these Ahaadilh refer to fasting the
major portion of the month. General Arabic usage permits a person to refer to the
majority of the month spent in fasting as being the entire month. - Ttrmidhi Page
15.5

Ibnu- Abbas (R.A.) has also narrated that besides the month of Ramadaan,
Rasulullah (S, A. W ) never spent the entire portion of any month in fasting. To fast
excessively during the month of Sha'baan would therefore definitely be in
conformance to the Sunnat of Rasulullah (S.A.W.).

However, one should not fast during the second half of Sha'baan if one fears thai
one might become weak, thus putting off the fast of Ramadaan. Hazrat Abu
Hurairah (R.A.) narrates that Rasulullah (S.A.W.) has said: "Do not fast during
the second half of Sha'baan. " - Ttrmidhi Page 155. Imam Tahawi has interpreted
the prohibition in the above Hadith to be based on compassion and sympathy. He
writes that the person who fears weakness (due to excessive fasting in Sha'baan)
will be well advised not to fast during the second half of Sha'baan so that he may
be able to keep the compulsory fast of Ramadaan without any strain. - Sharhu-
Ma 'anil-Aathaar Page 289 VI

Similarly, it will not be correct to fast during the last one or two days of Sha'baan,
if such a fast is kept with the intention that should Ramadaan have aheady started,
(and no one saw the moon) men I will not be missing any of its fasts. Rasulullah
(S.A.W.) had prohibited this. 16

16 The wisdom behind such a prohibition is quite apparent.
Some may start out keeping fast on the 29th or 30th of Shabaan with
this in mind that it may perhaps be Ramadaan. Others may add to
this and fast on the 28th also. While others may soon begin to

25

Yes, if it is a person ' s habit to fast at the end of every month or during a specific
day of the week and that day occurs at the end of Sha'baan, then su>"h a person
will be permitted to fast during the last days of Sha'baan since such a fast would
not be kept on account of Ramadaan.

Similarly, the general masses would not be permitted to fast on the day of "Shak"
(doubt). They should instead wait until noon. If by then no news of the moon is
received, they should continue eating, etc. Ulama, Muftis and other special people
would however be permitted to fast on this day with the intention of Nafl. {Dune-
Mukhtaar-Ma 'Shami Page 87 VI

NOTE : The day of Shak refers to the 30th of Sha'baan when, due to overcast
conditions on the night preceding it, one is placed in doubt over the sighting of the
moon.

consider these fasts as compulsory or important. The result is that
an unproven practise would become introduced. When the Shari'ah
has not made it difficult for us, why do we bring difficulty upon
ourselves ? (Translator)

26

THE NIGHT OF BARA'AT AND THE QURAAN

Has the night of Bara'at been mentioned in the Quraan? The most correct opinion
is that the night of Bara'at has not been mentioned in the Quraan.

Allah Ta'ala says in Surah Dukhan: "By the oath of the clear Book (the Holy
Quraan). Verily We revealed it (Holy Quraan) in a blessed night. Verily We are
the Warners. On this night the decision of every matter of wisdom is passed and
established." - Verses 2-5.

The words "blessed night" in the above verse refers to Laylatul Qadr which occurs
in the last ten days of Ramadaan. Laylatul Qadr has been called "a blessed night"
because unlimited Divine blessings descend upon the creation on this night. As
mentioned in Surah Qadr, the Quran was revealed in this night. Similarly, it is
mentioned in Surah Baqarah (Verse 23) that the Quraan was revealed from the
Lawhe-Mahfuz (a protected tablet in the Heavens) to the lowest Heaven, in the
month of Ramadaan.

The meaning of the above-mentioned verse from Surah Dukhan would therefore
mean that on the night of "Qadr" the details of all those who will die or receive
sustenance, etc. during the forthcoming year are transmitted from the Lawhe-
Mahfuz to the Angels. - Ibnu-Katheer. This is the opinion of most commentators
of the Quraan such as Ibnu-Abbas, Qatadah, Mujahid, Hasan Basri, etc. Scholars
such as Imam Nawawi have also accepted the authenticity of this opinion. Hafiz
Ibnu-Katheer writes that those like Ikramah, who have explained the "blessed
night" in the above verse as the night of Bara'at are very distant from the correct
interpretation. The reason being that the aayat refers to the night of the revelation
of the Holy Quraan, which has already been proven to be Laylatul Qadr. - Ibnu-
Katheer in the Tafseer of Surah Dukhan, Ma 'arifus-Sunan Page 420 V5, Ma 'ariful
Quraan Page 757 V7. Ibnu-Katheer writes further that there is a Hadith attributed
to Uthmaan bin Muhammad that Rasulullah (S.A.W.) said: "The ages of people
(i.e. whether they live further) are decided from Sha'baan to Sha'baan. A person
marries and is even blessed with a child, yet his name is amongst those who are
to die (and he is completely unaware)."

This Hadith is however Mursal and cannot b • e'ven credit when its subject matter
directly contradicts that which has been hed from the Quraan. (i.e. that

these decisions are passed to the Angels on ral Qadr and not on the night of
Bara'at). Qazi Abu Bakr bin Axabi writes tl . ■ e is no reliable Hadith regarding
the fifteenth of Sha'baan from which it may .derstood that sustenance, life and
death are decided on this night. He has eve, v >j so far as to say that there isn't
any reliable narration concerning this nig; t a blessed one. - Ma'arifui

27

Quraan Page 757 V7. Since the significance of the night of Bara'at has been
mentioned in a number of weak narrations, and the narrations are not in conflict
with any verse of the Quraan or any authentic narration, we do accept its
significance. However, the opinion that sustenance, death, etc. are determined on
this night is in conflict with the Quraan and is therefore unacceptable. It is on this
account that the research scholars have always rejected this opinion. The opinion
of the lecturers would not be considered in this discussion, instead the opinion of
the scholars of Tafseer and Hadith would be considered.

A Hadith that is attributed to Ibnu-Abbas (R.A.) states that sustenance, life and
death are decided on the night of Bara'at and this information is transmitted to the
Angels on the night of Qadr. - Ruhul-Ma'ani. However, this Hadith is unreliable
since its chain of narrators are unknown.

There is a Hadith of Hazrat Aisha (R.A.) mentioned in Mishkaat (Page 115) on
the authority of Baihaqi's Da'waatul-Kabeer. This Hadith discusses that decisions
are passed on this night regarding those that will be born, those that will die, the
actions of man are placed in front of Allah and sustenance is revealed. The
condition of this Hadith is unknown and it is possible tfcst th? scholars of Tafseer
and Hadith do not consider it reliable.

28

SOME STRANGE AND INNOVATIVE PRACTICES
ASSOCIATED WITH SHABE-BARA ' AT

The occasion of Shabe-Bara'at has become synonymous with some baseless beliefs
and practices to mention just a few:

1. BURNING BRIGHT LIGHTS AND LANTERNS:

Shah Abdul Haqq Muhaddith Dehlawi [TlahiiiiahiiiiiuIIah] writes that an evil bid'at
that takes place quite commonly in India is the lighting of lanterns, etc. These are
hung in the homes and on walls and people boast about the number of lights they
have lit. Furthermore they gather in large numbers around these lights and engage
in vain and sinful amusements. It is quite apparent that there is absolutely no
religious basis for such a practice. No mention of it can to found in any Hadith
(whether -strong or fabricated), nor in any of the various Islamic books. An
interesting point is that this particular bid'at is seen to occur in India only. It does
not occur in Makkah or Madinah or any of the Islamic countries. This fact would
tend to support theory that this bid'at is an offshoot of the Hindu celebrations of
Diwali. The Muslims of India being in close contact with the Hindus probably
began imitating them in their practices, thus resulting in the introduction of this and
various other bidats - Ma-Thabata-bis-Sunnah p.215

Nabi [SdlaJlaho-Ala^-Wasallam] said: "He who imitates a nation is from
amongst them." - Abu Dawood p.215

It is thus necessary that Muslims completely abstain from such practices.
Expending money in this direction would be Haraam and should children be given
money for purchasing firecrackers then the parents will be answerable for this.
Shah Sahib, after throwing some light on the history of this practice writes further
that the Ulama have slammed the practice of burning extra lights on specific nights
as an evil bid'at indeed.

Ali bin Ebrahim has said that the Baraamika, a sect belonging to the Majoos (Fire-
Worshippers) were in fact responsible for the initiation of this Bid'at. Upon
accepting Islam they began practising such things considering them as Sunnat. The
object was that together with making sajdah with the Muslims they would also be
worshipping fire. Then some Imaams and leaders used this innovation in order to
gather people in large numbers under the pretext of special namazes, etc. Having
gathered a crowd they would then attempt to establish their leadership and control
over the people. In the beginning of the 8th. century Hijri the Ulema-e-Haqq began
denouncing this strange practice and it was thus abolished from Egypt and Syria.
- Ma-Thabata-Bis-Sunnah p.216.

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It is indeed a tragedy when one considers the fact that a study of the Ahadith that
have passed earlier on in the book reveal quite clearly that Rasuluflah fSallallahu-
AUyhi-Wasallam] didn't even have a single lantern in his home on the night of
Bara'at. Yet his Ummah and those who profess love for him, consider the act of
burning lights on this occasion to be one of great virtue and merit.

2. PREPARING OF SWEETMEATS:

Some people consider this as being compulsory. Without it there can be no Shabe-
Bata'at for them. This is also absolutely baseless. Some say that this act gains
significance from the fact that on the occasion of Uhud when the blessed tooth of
Rasulullah [SaUaltahu-Alayhi-Wasalhun] became Shaheed, he had some halwa.
Others say that Hazrat Hamza [Radiyallahu- Annum] was matyred on this day and
the sweetmeats are taken as his "Faatiha" (in commemoration of him). These are
fabricated and concocted theories. How can it ever be possible when it is known
fact that the battle of Uhud in which Hazrat Hamza was martyred took place in
Shawwaal and not Sha'baan?

3. SOULS VISIT FAMILIES

Some people firmly believe that on Shabe-Bara'at the souls of the deceased visit
the families' homes and see whether any food has been prepared in their honour
or not. Some feel that if a person dies before Shabe-Bara'at and until his "Fatihah"
is not made on Shabe-Bara'at, he is not counted amongst the dead. These are
baseless ideologies that clearly contradict the Ahadith.

4. DISTRIBUTION OF FOOD

Some feel that it is compulsory to distribute food on this night with the intention
of Isale-Sawab. There is no link between this practice and the significance of this
night. Any virtuous act could be carried out without considering it as specific to
this night. This custom should also be avoided. One could easily feed on any other
day or night for that matter. Furthermore, no otheT special acts of charity etc. have
been prescribed for this night - Fatawa Imdadiyyah V.4/P.27.

5. HADITH ON RAJ AB, SHA'BAAN AND RAMADHAN
Some people quote the following narration in their lectures:

Rasulullah [SallaUahu-Alayhi-WasaUain] said: "Rajab is Allah's month, Sha'baan

is my month and Ramadhan is the month of my Ummah."

It should be noted that this "Hadith" is a fabrication - Akhbaare-Mowdhoo' P.329

O Allah! show us that which is Haqq(Truth) and cause us to follow it and show us
that which is Baatil(False) and cause us to abstain from it. May Allah shower his
choisest blessings upon the best of His creation, Hazrat Muhammed [Sallallahu-

30

Alayhi-WanUam] and upon his Companions, his descendants and upon his entire
Uramah. Aameen. All praise is due to Allah in the beginning and in the end.

Fazlur-Rahman A'azami

26 Jumaadal-Ukhra 1413-21 December 1992

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HADITH

Rasulullah (SA.W.) said:
"The whole Ummah will enter Jannah,
but those who denied," He was asked,
"Ya Rasulullah, who are the deniers?"
He replied, Whosoever follows me will
enter Jannah and whosoever disobeys
me, has denied." (Bukhari / Muslim)

"On the Fifteenth night of
Sha'baan Allah bestows his
special attention on His entire
creation. He then pardons His
entire creation except an idolater

and one who harbours enmity".

(Hadeeth)

The basic aim of presenting this book is to
clearly elucidate the benefit and virtues of
Ibaadat, offering Specific Prescribed Salaat,
visiting of Graveyard, during this auspicious
night with strong evidence in the light of
Ahadeeth.